Lenten Perspective: My Father's House

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My Father's House

In the temple [Jesus] found people selling cattle, sheep, and doves, and the money changers seated at their tables.  Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle.  He also poured out the coins of the money changers and overturned their tables.  He told those who were selling the doves, "Take these things out of here!  Stop making my Father's house a marketplace!"

John 2:14-16 (NRSV)

Won't find me practicing what I'm preaching
Won't find me making no sacrifice
But I can get you a pocketful of miracles
If you promise to be good, try to be nice
God will take good care of you
Just do as I say, don't do as I do

From "Jesus He Knows Me" by Genesis

In the Gospels, we read that Jesus, at some point in His earthly ministry, creates a ruckus at the temple in Jerusalem.  He barges into the temple, turns over the tables of the people who are exchanging currency and selling animals for sacrifice, drives everyone out, and condemns what has become of the temple.¹  This story is found in each of the four Gospels, but one telling of the story, the one found in John's Gospel, is a bit different from the other three.  Sometimes I like to compare different versions of stories in the Gospels in order to discover what messages different writers are trying to convey.

When I compare John's telling of Jesus' Cleansing of the Temple to Mark's version of the story, which is thought to be the first one written, three major differences stand out to me.  The first major difference is in the time at which the event occurs.  In Mark's Gospel, Jesus clears out the temple toward the end of His earthly ministry.  In John's Gospel, Jesus clears out the temple toward the beginning of His ministry.

The second major difference is in what Jesus says when He clears out the temple.  In Mark's version of the story, Jesus echoes the prophets Isaiah and Jeremiah, saying, "Is it not written, 'My house shall be called a house of prayer for all the nations'?  But you have made it a den of robbers."²  In John's version of the story, Jesus says, "Take these things out of here!  Stop making my Father's house a marketplace!"³  In the former, Jesus condemns not the activity in the temple but rather the hypocrisy of the people in the temple, suggesting that the temple has become a place where criminals hide.  In the latter, Jesus condemns the activity in the temple, suggesting that the place of worship has become a place of business.

The third major difference is in how the religious leaders react to Jesus' demonstration at the temple.  In Mark's version of the story, the religious leaders try to find a way to eliminate Jesus.⁴  He has been a thorn in their side for a while, so they want Him out of the way permanently.  In John's version of the story, the religious leaders merely confront Jesus and question Him.  He has just shown up on the scene, so they want to know why He is doing what He is doing.  They ask Him where He received the authority to do what He just did and ask Him to provide some sign that He does indeed have this authority.  Jesus replies, "Destroy this temple, and in three days I will raise it up."⁵

John tells us that, when Jesus speaks of destroying the temple and rebuilding it in three days, He is not referring to the structure He just cleared out but is instead referring to His own body.⁶  Bascially, He is comparing Himself to a temple.  Specifically, He is referring to His future crucifixion and resurrection.  In the Gospels, the Cross is always in the background.

John, in his telling of Jesus' Cleansing of the Temple, seems to be trying to make some statement about the state of temple and about the nature of Jesus Himself.  As Jesus clears out the temple, He declares that His Father's house has been made into a marketplace, suggesting that the temple is no longer serving its purpose as a dwelling place for God.  When He is questioned by the religious leaders, He refers to His own body as a temple, suggesting that He has become the house of God, that He is the place where God now dwells.

Jesus was critical of His own religion in His day, and I think that, if He were to return to the earth in the flesh, He would also be critical of the Christian religion of our day.  He could rightly call the Church a "den of robbers," as it seems that religious leaders are exposed for their lack of integrity on a regular basis.  He could rightly tell us to stop making the Church a marketplace, for many people make a lot of money off His name.

The word religion is derived from the ancient Latin word ligare, which means "to bind" or "to connect."  The purpose of a religious institution is to reconnect people with God and with each other.  Sometimes religious institutions fail to do what they were founded to do and start serving entirely different purposes.  When, through human failure, God no longer seems to be present in our places of worship, we must not give up on God altogether.  Instead, we must fix our eyes on Jesus, for, when we look at Him, we see God.


Notes:

1. This perspective is based on Mark 11:15-18 and John 2:13-22.
2. Mark 11:17 (NRSV); Isaiah 56:7; Jeremiah 7:11
3. John 2:16 (NRSV)
4. Mark 11:18
5. John 2:18-19
6. John 2:21-22

Expulsion of the Merchants from the Temple was painted by Andrei Mironov in 2012.  The image is used under the Creative Commons Attribution-Share Alike 4.0 International license.  The artist is in no way affiliated with this blog.

Lenten Perspective: The Bad News Within the Good News

I share these thoughts hoping they are of help to someone else.
Comments are always welcomed.
If you find these thoughts helpful, please share.

The Bad News Within the Good News

Love is patient; love is kind; love is not envious or boastful or arrogant or rude.  It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth.  It bears all things, believes all things, hopes all things, endures all things.

1 Corinthians 13:4-7 (NRSV)

One I wished, I never played
Oh, what a mess we made
And now the final frame
Love is a losing game

From "Love Is a Losing Game" by Amy Winehouse

One day, Jesus asks the Disciples, "Who do you say that I am?"¹

Peter, one of the Disciples, responds, "You are the Christ."  Christ is another word for Messiah or Anointed One.

This, I think, is an important moment in the Gospel story, not just because it is the moment when one of the Disciples identifies Jesus as the Christ but because it is the point at which Jesus begins to teach the Disciples what it means that He is the Christ.  He orders them not to tell anyone that He is the Christ, and He begins to warn them that, as the Christ, He will have to face rejection, suffering, death, and finally resurrection.

Peter, who has just identified Jesus as the Christ, does not like what he is hearing.  He takes Jesus aside and begins to scold Him.  Jesus then scolds Peter back, saying, "Get behind me, Satan.  You are not thinking God's thoughts but human thoughts."

A recurring theme in the Gospel of Mark is the Messianic Secret.  Jesus does not want people to tell anyone that they think He is the Messiah.  When He heals people, He tells them not to tell anyone what he has done for them.  When He is confronted by people who are demon-possessed, He forbids the demons to speak, because they know who He is.²  My theory is that Jesus does not want people to think that He is the Messiah because people have expectations for the Messiah that Jesus is not going to meet.  The Jewish people are awaiting someone anointed by God to save them from the Roman Empire.  Jesus, on the other hand, has been sent by God to save all of humanity from the power of sin and death.

What Jesus says after correcting Peter is perhaps one of His hardest sayings in the Gospel.  We might think of it as the bad news within the Good News.  Jesus says to the Disciples and to the crowd following Him, "All who want to come after me must say no to themselves, take up their cross, and follow me.  All who want to save their lives will lose them.  But all who lose their lives because of me and because of the good news will save them."

Peter is following Jesus because He wants to be on the winning team.  Truly following Jesus means following Him on the path of self-denial, death, and resurrection.  Truly following Jesus means taking up a cross of some kind, as He did, and nobody takes up a cross without dying on it in some way.

In Eugene Peterson's translation of the Bible, The Message, Jesus says, "Anyone who intends to come with me has to let me lead.  You're not in the driver's seat; I am.  Don't run from suffering; embrace it.  Follow me and I'll show you how.  Self-help is no help at all.  Self-sacrifice is the way, my way, to saving yourself, your true self."³

On another occasion, Jesus says, "Not everybody who says to me, 'Lord, Lord,' will get into the kingdom of heaven.  Only those who do the will of my Father who is in heaven will enter."⁴  It is not enough to call Jesus "Lord"; we must live our lives as if Jesus is our Lord.  It is not enough to call Jesus "Savior"; we must follow His example by laying down our lives that we may save them.

The way of Jesus is the way of love, and the life of Jesus shows us that true love is sacrificial.  Love is not about winning.  Love is not about getting what we want.  Love sometimes means suffering.  Before there is joy on Easter Sunday, there is pain on Good Friday.  Before there is an empty tomb, there is a jagged, bloody cross.  Love wins in the end, but it suffers great losses along the way.


Notes:

1. This perspective is based primarily on Mark 8:29-35.  Quotations are taken from the Common English Bible unless noted otherwise.
2. Wikipedia: "Messianic Secret"
3. Mark 8:34-35 (The Message)
4. Matthew 7:21 (CEB)

The photograph of the crosses was taken by Lubos Houska and has been been released into the public domain.  The photographer is in no way affiliated with this blog.

Lenten Perspective: Sinners and Hypocrites

I share these thoughts hoping they are of help to someone else.
Comments are always welcomed.
If you find these thoughts helpful, please share.

Sinners and Hypocrites

When some of the legal experts from among the Pharisees saw that [Jesus] was eating with sinners and tax collectors, they asked his disciples, "Why is he eating with sinners and tax collectors?"

When Jesus heard it, he said to them, "Healthy people don't need a doctor, but sick people do.  I didn't come to call righteous people, but sinners."

Mark 2:16-17 (CEB)

Come, ye weary, heavy laden
Lost and ruined by the fall
If you tarry till you're better
You will never come at all

From "Come, Ye Sinners, Poor and Needy" by Joseph Hart

Toward the beginning of the First Letter of John, we read,
This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all.  If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.¹

If you're like me, then your first impulse, when reading this passage, is to read light as "goodness" and darkness as "sin."  When read in such a away, the writer's initial statement tells us that God is pure goodness and that in God there is no sin.  Obviously that part of the passage seems correct, but, if we continue reading the passage in such a way, it tells us that, if we are sinful, then we are essentially alienated from God and that, if we want to have any kind of relationship with God, then we need to be cleansed of our sin.

It is commonly said among Christians that "God cannot look upon sin."  In my opinion, this statement just doesn't seem to ring true in light of what we read in the Gospel story.  It is also, I think, problematic and illogical.  If God is as allergic to sin as so many Christians make God out to be, then Jesus never could have lived on the Earth, a planet full of sinners, because, as He said, He and God are one.²

Have you ever noticed that, in the Gospel story, Jesus seems to get along with so-called "sinners" a lot better than He gets along with the supposedly good, upstanding religious folk?

One day, a paralyzed man is brought to Jesus on a stretcher.  Jesus tells the paralyzed man that his sins are forgiven and then proceeds to restore his ability to walk.  Some religious scholars who are present accuse Jesus of blasphemy, because only God can forgive sins.³  Later on, Jesus meets a tax collector named Levi and calls him to be one of His disciples.⁴  Jesus' calling a tax collector is remarkable, because tax collectors are among the most notorious sinners of the day.  They are considered traitors to their own people and supporters of an evil empire.  That evening, Jesus enjoys dinner with Levi and some of his fellow tax collectors, and the religious leaders wonder why Jesus would associate with such people.⁵

 

Jesus, the Son of God, is eager to announce the forgiveness of sins, showing that God is eager to forgive sins, yet the religious leaders apparently want to create barriers to absolution.

Jesus, the Son of God, is happy to associate with known sinners, yet the religious leaders want to ostracize them.

It seems to me that it is not God but rather the religious leaders who cannot look upon sin.

The religious leaders of Jesus' day want to believe that they are righteous, but, in reality, they aren't any less sinful than anyone else.  They might act as if they are "holier than thou," but they aren't really holier than anyone.  Their sin is their use of their positions in the religious establishment to prop themselves up and scapegoat other types of sinners, like tax collectors and prostitutes.  Basically, they are hypocrites.  The word hypocrite is derived from an ancient word that describes an actor, a person who makes a life of pretending to be someone the person is not.⁶

The so-called "sinners" of Jesus' day cannot deny that they are sinners, because they have been branded as such and ostracized by the religious leaders.  They are drawn to Jesus because He shows them the love and compassion the religious leaders have denied them.  Jesus is a lot more critical of the religious leaders, who seem to be in denial about their own sinfulness.

Jesus is a friend to sinners, but He is a bit less friendly toward hypocrites.

The First Letter of John continues, "If we say that we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness."⁷  When we confess our sins to God, we are not telling God anything that God does not already know, because God knows everything about us.  Confessing our sins requires us to be honest with ourselves, but claiming that we are sinless requires us to have a severe case of denial.

I wonder if maybe, in this letter, light and darkness actually represent truth and deceit as opposed to goodness and sin.  In this case, the writer's initial message tells us that God is truth, and that, in God, there is no deceiving ourselves.  We depend on light for our sense of sight, because the only thing our eyes can actually sense is light.  Without light, nobody can see anything at all.  Similarly, without the light of truth, we cannot see ourselves for who we really are, and, if we don't want to see the truth about ourselves, we must dwell in the darkness of self-deception.

We are not expected to be sinless, but we are expected to be honest.

We are not being ordered to change so that we may have a relationship with God; we are being invited into a relationship with God in which we will be changed.  Being cleansed of our sin is not a prerequisite; it is a result.

Preacher Brian Zahnd suggested in a recent sermon that our sinfulness is less of a legal standing before God and more of a sickness of the soul, making Jesus less like a defense attorney and more like a doctor.⁸  When the religious leaders question why Jesus would associate with known sinners, Jesus replies, "Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners."⁹  We cannot be healed if we are unwilling to admit that we are sick.

It is currently the beginning of the season of introspection and penitence known as Lent.  We all have parts of ourselves that we know are not as they should be.  During this season, may we be honest with ourselves about these things, knowing that, as sinners, we have a friend in Jesus.


Notes:

1. 1 John 1:5-7 (NRSV)
2. John 10:30
3. Mark 2:1-12
4. Mark 2:13-14
5. Mark 2:15-16
6. Wiktionary: "hypocrite"
7. 1 John 1:8-9 (NRSV)
8. Brian Zahnd.  "We Need a Healer."  Word of Life Church, 02/07/2021.
9. Mark 2:17 (NRSV)

The Calling of Matthew was painted by Jacob van Oost in the mid 1600s.